RECOGNITION

2. RECOGNITION THE MESSIANIC PROPHECY BIBLE PROJECT http://www.messianicbible.com HEAR O ISRAEL www.hearoisrael.org SHEEPFOLD GLEANINGS WRITTEN BY JULIE PARKER www.sheepfoldgleanings.com MESSIANIC ISRAEL ALLIANCE http://www.messianicisrael.com AZAMRA TORAH FOR OUR TIME – RABBI AVRAHAM GREENBAUM http://www.azamra.org

3. SHEMOT “Names” TORAH: Exodus 1:1-6:1HAFTARAH: Isaiah 27:6–28:13; 29:22–23; Jeremiah 1:1–2:3B’RIT CHADASHAH: 1 Corinthians 14:18–25 All references: The Scripture 1998+ unless otherwise noted

4. SH’MOT The second book of the Torah is Exodus, or Sh'mot, which means "Names." Names are important to YHVH, Who considers Israel His family and thus remembers every person. "For lo, I will command and I will sift the house of Israel among the nations, like corn is sifted in a sieve, yet shall not the least grain fall [and become forgotten]upon the earth" (Amos 9:9).  In Exodus, Yeshua, the Living Torah, is seen as: Deliverer (Acts 5:31); Mediator (Heb. 8:6); Lawgiver-Moses (Heb. 8:10); High Priest-Aaron (Heb. 2:17); Passover Lamb (Ezek. 12; 1 Cor. 5:7); Tabernacle of God with men (Ex. 25-40; Jn. 1:14).

5. GOING OUT Sh'mot has also been interpreted as "the going out" or "departure." It is the book of redemption. It covers 215 years, from the settlement of Jacob's family in Egypt to the giving of the Torah and the Mosaic Covenant at Mount Sinai, and the erection of the Tabernacle. Why then does B'resheet 15:13-14 say 400 years? Adonai said to Avram, "Know this for certain: your descendants will be foreigners in a land that is not theirs. They will be slaves and held in oppression there four hundred years. But I will also judge that nation, the one that makes them slaves. Afterwards, they will leave with many possessions. Moses had the same problem …. Legends of the Jews: Moses: “Why should I risk the safety of my person, I have found that but two hundred and ten have elapsed since the covenant of the pieces made with Abraham, and at that time Thou didst ordain four hundred years of oppression for his seed.” But God overturned all his objections. .. “And thy reckoning of the end is not correct, for the four hundred years of bondage began with the birth of Isaac, not with the going down of Jacob into Egypt. Therefore the appointed end hath come."

6. NAMES These are the names of the sons of Isra'el who came into Egypt with Ya`akov; each man came with his household: Re'uven, Shim`on, Levi, Y'hudah, Yissakhar, Z'vulun, Binyamin, Dan, Naftali, Gad and Asher. All told, there were seventy descendants of Ya`akov; Yosef was already in Egypt. Yosef died, as did all his brothers and all that generation. (Exodus 1:1-6 CJB) One may ask the question, “Since we have just read a full account of the names of Ya’aqob’s sons in B‟reshith 46:8-28 and again in B‟reshith 49:1-28, when Ya’aqob prophecies over them and blesses them; why do we read them again here?” And likewise, “Why are we told the number of them (70) again?” Is this just to refresh our memory? What we begin to see that the Children of Yisra’el are no longer a blessing to Egypt; and, they are no longer being blessed in Egypt. Here we’ll be reading of their enslavement, constriction and possible annihilation by the government of Mitzrayim. Elohim, in restating their names again, is reminding us that He knows the names of His children, His chosen ones. He sets them apart from all other peoples by giving them His Torah.

7. RASHI The rabbinic sage, points out that Torah names these “Sons of Yisra’el” (Exodus 4:22 CJB) here, after their deaths, to point out that He has not forgotten them, or ceased to love them. That He numbered them while they were alive, and also after their death. Why? He names them to show that He loves the uniqueness of each tribe (or name), because a person’s name reflects their inner nature and the attributes He placed within them. We ultimately serve יהוה through our inward nature and attributes as they are submitted to Him and through what we experience; and how we react to these experience, reflect our refining, i.e. working out our own salvation with fear and trembling. יהוה further shows His love for them. By “knowing the number” of His children, His First-born, He is ever mindful of them. This is precisely why יהוה refers to the descendants (seed) of Avraham, Yitzaq and Ya’aqob as “stars”. Plus, Yahshua reminds us further in Mattityahu 10:30 and Luke 12:7 that even the hairs on our heads have been numbered.

8. HIDDEN MESSAGE The opening verses of this week’s parsha, gives these names in a different order than in B’reshith. Shemot 1:2-5 lists them as; Re‟uben, Shim‟on, Levi and Yehudah, Yissaskar, Zebulun and Binyamin; Dan and Naphtali, Gad and Asher. With this slightly different order, we see some group together, yet separated with “and” from the other groups of names. As these names represent what is inside these men (their nature and attributes), and how according to Ya’aqob that these would play out in the fullness of time we can summize the following: Group 1: Re‟uben means “behold a son” or “first-born”, Shim‟on means “hearing and obeying”, Levi means “joined to”. And, Yehudah means “praise”, or specifically “praiser of Yah”. So in the meanings of this first group of names, YHVH says about Yisra’el; “Behold my son, my first-born, he hears and obeys and is joined to me in praise.”

9. HIDDEN MESSAGE con’t Group 2:Yissaskar means “recompense”, Zebulun means “habitation” or “house” and Binyamin means “son of the right hand”. So, here Yah says regarding Yisra’el, “The recompense (wages) of those in my house is to be the son of my right hand.” Group 3: Dan means “judge” and “ruler” and Naphtali means “strife” or “wrestling”. We further read that in Yisra’el, “Yah judges and rules in strife or wrestling”. Remember how Ya’aqob was given the name Yisra’el, “he who strives (wrestles) with El and man and prevails”. Group 4: Gad means “good fortune” or “blessing” and Asher means “happy”. Yisra’el, “with Yah‟s blessings, or good fortune, is made happy.” And, we read in verse 5, that Yoseph, whose name means “Yah who adds” was already there in Mitzrayim. Remember that יהוה told Ya’aqob / Yisra’el inB’reshith 46:4; “I Myself am going down with you to Mitsrayim and I Myself shall certainly bring you up again.” But, here we see that Yah’s provision was already there to provide for Yisra’el.

10. TWELVE Twelve is the number [3X4] symbolizing the presence of God with the human family; the divine presence upon/among men. Three is the number of divinity. Four is the number of the world. Hence, twelve tribes, twelve showbreads, twelve apostles, twelve gates, and so on. Heredity occurs in both natural/physical and spiritual descents. The temperament (make-up, constitution, complexion, essence, personality) characteristics of the 12 patriarchs were distinctly impressed upon their tribal descendants. Reuben's instability, Judah's ability to rule wisely, Levis' zeal, Benjamin's fierceness, Dan's agility, Ephraim's and Manasseh's tendency to adventurism and spiritual mixture, and Zebulun's seafaring merchandising are examples of this truth. The appearance of ancestral characteristics is common and can be only partly explained as coming through family customs, ideas, traditions, and inherited habits, values, and organization. With this in mind, a question arises. Will Ten-Tribe believers who return to their ancient Hebraic heritage--the apostolic faith, practices, and values of the early Ecclesia--exhibit some temperament characteristics of their tribal origins?

11. BACKGROUND The descendants of Isra'el were fruitful, increased abundantly, multiplied and grew very powerful; the land became filled with them. Now there arose a new king over Egypt. He knew nothing about Yosef but said to his people, "Look, the descendants of Isra'el have become a people too numerous and powerful for us. Come, let's use wisdom in dealing with them. Otherwise, they'll continue to multiply; and in the event of war they might ally themselves with our enemies, fight against us and leave the land altogether." So they put slavemasters over them to oppress them with forced labor, and they built for Pharaoh the storage cities of Pitom and Ra`amses. But the more the Egyptians oppressed them, the more they multiplied and expanded, until the Egyptians came to dread the people of Isra'el and worked them relentlessly, making their lives bitter with hard labor — digging clay, making bricks, all kinds of field work; and in all this toil they were shown no mercy… Then Pharaoh gave this order to all his people: "Every boy that is born, throw in the river; but let all the girls live.“ (Exodus 1:7-22 CJB)

12. PHAROAH’S PLAN Temple of Rameses II The Israelites were a flourishing, fruitful and self-sufficient people in their own right, and they had blessed Egypt through their economy and many other ways. In their enslavement, the Israelites were forced to build the two cites of Pithom and Rameses. Pharaoh’s plan to enslave Yahweh’s people unfolded as follows: First as recruitment for public service (Exodus 1:11). Second the enslavement under hard labor by making bricks with mortar, along with all kinds of field work that made their lives bitter (Exodus 1:13-14). Thirdly by changing names from Hebrew to Egyptian to cause them to lose their identity (Exodus 1:15-16). And lastly was the final solution by killing all male babies (Exodus 1:22). The enemies of Israel have used these tactics throughout history. We have seen this in the pogroms*, Inquisitions and the holocaust that have attempted to thwart Yahweh’s plans. *Organized persecution of an ethnic group (especially Jews)

13. MIDWIVES Moreover, the king of Egypt spoke to the Hebrew midwives, one of whom was called Shifrah and the other Pu`ah. "When you attend the Hebrew women and see them giving birth," he said, "if it's a boy, kill him; but if it's a girl, let her live." However, the midwives were God-fearing women, so they didn't do as the king of Egypt ordered but let the boys live. (Exodus 1:15-17 CJB) It was here that we see Egyptian names being applied to the attending Hebrew midwives. The rabbis believe that the two midwives with the Egyptian names Shiphrah and Puah are actually Jochebed and Miriam, the mother and sister of Moses. Legends of the Jews: The two Hebrew midwives were Jochebed, the mother of Moses, and Miriam, his sister. When they appeared before Pharaoh, Miriam exclaimed: "Woe be to this man when God visits retribution upon him for his evil deeds." The king would have killed her for these audacious words, had not Jochebed allayed his wrath by saying: "Why dost thou pay heed to her words? She is but a child, and knows not what she speaks.“ Miriam was but five years old at the time, she nevertheless accompanied her mother, and helped her the Hebrew women.

14. SHIPHRAH AND PU’AH “Shiphrah” (Shin-fey-reish-hey). Shin = El Shaddai, fey = mouth, reish = beginning and hey = revelation. So we read, “El Shaddai‟s Mouth is the beginning of revelation”. With this spelling, her name is “shofar” with an added “hey” at the end. So, we have the connotation of the “shofar of revelation”. Her name literally means “brightness” or “to adorn” or “to make beautiful”. The numeric value of the letters in “Shiphrah” is 585 which equals from the Torah “ha shofar”, “the ram‟s horn” or “mouth of El Shaddai” and “seraphah” or “burning” like “seraphim” (burning ones) or like “suns” or “stars”. “Pu‟ah” (Pey-yud-ayin-hey). Pey = mouth or speak, yud = hand or make, ayin = eye or to know and hey = revelation. So we read “By speaking, He makes known the revelation”. “Pu‟ah” literally means “splendid” or “to glitter”, or “twinkle”. The numeric value of the letters in “Pu‟ah” is 165 which equals from Torah “le‟kahal” or “a congregation”, “a company” and “ha ami‟ im” or “the peoples”. 165 also equals “ha nephil” or “the one who falls”. This company of peoples that would come forth because of the midwives would indeed one day fall.

15. JOB - SHIPHRAH The word “Shiphrah” is used one other time in Scripture; in Job 26:13: ISR Scriptures reads; By His Spirit He adorned the heavens. His hand whirled the fleeing serpent. KJV reads; By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent. Stone Edition TaNaK reads; By His breath the heavens were spread; His hand fashioned the (earth) girdling serpent. DHV (Dyslexic Hebrew Version) reads; By His Ruach (breath) He adorned with beauty and brightness (stars) the heavens; by His hand He formed the crooked serpent (Leviathan) that encircles. This verse refers to the formation of the stars and constellations. The “crooked serpent” that encircles or girdles describes the constellation Dracos (Dragon) in the Milky Way galaxy, which we can see from earth, and is also a picture of “ha satan” depicted in the heavens encircling the earth.

16. HEAVENLY LIGHT SHIPHRAH and PU’AH are references to the heavens and the stars that populate them. Remember Avraham, Yitz'chak and Isra'el, your servants, to whom you swore by your very self. You promised them, 'I will make your descendants as many as the stars in the sky; and I will give all this land I have spoken about to your descendants; and they will possess it forever.' “ (Exodus 32:13 CJB) God made the two great lights — the larger light to rule the day and the smaller light to rule the night — and the stars. God put them in the dome of the sky to give light to the earth, (Genesis 1:16-17 CJB) These women, named for the stars in heaven, helped fulfil יהוה’s promise by helping the mothers of Yisra’el bring forth heavenly light into the world. Just as Apostle Paul quotes Isaiah 49:6 For that is what Adonai has ordered us to do: 'I have set you as a light for the Goyim, to be for deliverance to the ends of the earth.' “ (Acts 13:47 CJB) we are to bring the light into the world.

17. COMPANY OF PEOPLE In Pu’ah’s name we also see “a company of peoples” or “an assembly of peoples”. God further said to him, "I am El Shaddai. Be fruitful and multiply. A nation, indeed a group of nations, will come from you; kings will be descended from you. (Genesis 35:11 CJB) May El Shaddai bless you, make you fruitful and increase your descendants, until they become a whole assembly of peoples. And may he give you the blessing which he gave Avraham, you and your descendants with you, so that you will possess the land you will travel through, the land God gave to Avraham." (Genesis 28:3-4 CJB) Once again we see somebody raised up whose names says what they are called to do. In Pu’ah’s case we somebody that brings into life a “company of people”, Isreal

18. FOUNDERS Therefore God prospered the midwives, and the people continued to multiply and grow very powerful. Indeed, because the midwives feared God, he made them founders of families. (Exodus 1:20-21 CJB) Because these two women feared Elohim, that He provided “households” for them. The KJV says that He made them “houses”. The word for “provided” or “made” here is “va‟ya‟ahs” which is from the root “asah” and means to “make”, “fashion” or “prepare” and the word for “houses” here is “beit‟im”, the plural of “beit” which means “house”, “household”, “family” or “descendants”. Gesenius’ Hebrew-Chaldee Lexicon associates the meanings regarding “descendants” with the verses where Boaz redeems Ruth before the people in All the people at the gate and the leaders said, "We are witnesses. May Adonai make the woman who has come into your house like Rachel and like Le'ah, who between them built up the house of Isra'el. Do worthy deeds in Efrat; become renowned in Beit-Lechem. (Ruth 4:11 CJB). Bo’az did indeed marry Ruth and they had a son, Obed, who would be the grandfather of King David. So, as Rachel and Le’ah before them and Ruth after them; Shiphrah and Pu‟ah literally helped build up the “House of Yisra‟el”, both houses.

19. HOLOCAST In our parsha this week, we see the makings of a “holocaust”. Pharaoh orders the death of all male children. But, with the protection of Elohim, through the midwives, it was averted. But then, Pharaoh commands that the newborn males be cast into the “river”, “ye‟or” or “Nile”. Now, we’re not told just how long this went on or how many babies were killed in this manner. However, we do need to remember that YHVH increased B’neiYisra’el from seventy people to over 600,000 men over the age of 20. The people of Isra'eltraveled from Ra`amses to Sukkot, some six hundred thousand men on foot, not counting children. A mixed crowd also went up with them, as well as livestock in large numbers, both flocks and herds. (Exodus 12:37-38 CJB)

20. AMRAM & JOCHEBED A man from the family of Levi took a woman also descended from Levi as his wife. When she conceived and had a son, upon seeing what a fine child he was, she hid him for three months. (Exodus 2:1-2 CJB) Legends of the Jews: The first child of the union between Amram and Jochebed, his wife, who was one hundred and twenty-six years old at the time of her marriage, was a girl, and the mother called her Miriam, "Bitterness," for it was at the time of her birth that the Egyptians began to envenom the life of the Hebrews. The second child was a boy, called Aaron, which means, "Woe unto this pregnancy!" because Pharaoh's instructions to the midwives, to kill the male children of the Hebrews, was proclaimed during the months before Aaron's birth. .. Jochebed gave birth to the child (Moses) six months after conception. The Egyptian bailiffs, who kept strict watch over all pregnant women in order to be on the spot in time to carry off their new-born boys, had not expected her delivery for three months more.

21. BASKET When she could no longer hide him, she took a papyrus basket, coated it with clay and tar, put the child in it and placed it among the reeds on the riverbank. (Exodus 2:3 CJB) She wove a basket to house him, using pitch inside and out to keep the little ark afloat. The word for pitch is the same Hebrew word used for atonement, karph, meaning covering, and specifically, a covering for sins. She placed the child in the ark and put him among the reeds, along the bank of the Nile River. The Hebrew male babies were to be thrown into the Nile to drown, but this child was placed on the waterof judgementto be led by the wind, representing the Spirit of Yahweh. Send your resources out over the seas; eventually you will reap a return. (Ecclesiastes 11:1 CJB). The waters of judgment brought this child deliverance. As with Noah, Moses and with us we will be above the judgement when the time comes.

22. DAUGHTER OF PHARAOH The daughter of Pharaoh came down to bathe in the river while her maids-in-attendance walked along the riverside. Spotting the basket among the reeds, she sent her slave-girl to get it. She opened it and looked inside, and there in front of her was a crying baby boy! Moved with pity, she said, "This must be one of the Hebrews' children." At this point, his sister said to Pharaoh's daughter, "Would you like me to go and find you one of the Hebrew women to nurse the baby for you?" Pharaoh's daughter answered, "Yes, go." So the girl went and called the baby's own mother. Pharaoh's daughter told her, "Take this child away, and nurse it for me, and I will pay you for doing it." So the woman took the child and nursed it. Then, when the child had grown some, she brought him to Pharaoh's daughter; and she began to raise him as her son. She called him Moshe [pull out], explaining, "Because I pulled him out of the water." (Exodus 2:5-10 CJB)

23. BITHIAH And his wife Yehuḏiyah bore Yereḏ the father of Geḏor, and Ḥeḇer the father of Soḵo, and Yequthi’ĕl the father of Zanowaḥ. And these were the sons of Bithyah the daughter of Pharaoh, whom Mereḏ took. (1 Chronicles 4:18 The Scriptures 1998+) Bithiah is the name of the woman who saved and named Moshe. Her father was “god of the Nile” and she was the “daughter of god.” The Netziv (famous Russian Jew of the 1800’s) suggests that the name “Moshe” comes from the ancient Egyptian word for “son”: Shemot 2:10 … and he became her son. So she called his name Moses, saying, "Because I drew him out (meshitihu) of the water.” Other ancient Egyptian language sources also confirm that Moshe means “son.” Bithiah knew the child had Hebrew parents, but in a way she was claiming that the Nile gave birth to her son. He was therefore declared “son” of the Nile. According to this reasoning, the word meshitihu is not related to the name Moshe, but rather is the reason (because I drew him out) why she called him (son) Moshe. This is a play on words so common to Hebrew.

24. THE DAUGHTER OF GOD Legends of the Jews: Pharaoh's daughter called him Moses, because she had "drawn" him out of the water, and because he would "draw" the children of Israel out of the land of Egypt in a day to come. And this was the only name whereby God called the son of Amram, the name conferred upon him by Pharaoh's daughter. He said to the princess: "Moses was not thy child, yet thou didst treat him as such. For this I will call thee My daughter, though thou art not My daughter," and therefore the princess, the daughter of Pharaoh, bears the name Bithiah, "the daughter of God." She married Caleb later on, and he was a suitable husband for her. As she stood up against her father's wicked counsels, so Caleb stood up against the counsel of his fellow-messengers sent to spy out the land of Canaan. For rescuing Moses and for her other pious deeds, she was permitted to enter Paradise alive.

25. EGYPTION GOD By this name she was positioning him to become the next Pharaoh, or at least to take his place among the pantheon of Egyptian gods. The future saviour of Israel would be seen as an Egyptian god! “And Mosheh was instructed in all the wisdom of the Mitsrites, and was mighty in words and works. (Acts 7:22 The Scriptures 1998+) And what was the “wisdom of the Egyptians”? It would have been a very secular education, including instruction on the Egyptian gods – Orisis, Hekt, Apis, and Ra. Moshe himself would have been thought of by the Egyptian culture as one of these “gods.” Now after all these years in Egypt, the Israelites would not have been ignorant of this “god” Moshe. Imagine their surprise when this “god of Egypt” turns out to be involved in the redemption of Israel!

26. MOSHE “Moshe” (Mem-shin-hey) in Hebrew. The name we know him by is of Egyptian origin. He was named by Pharaoh’s daughter. His name means “drawn out” or “brought out”. The numeric value of these letters is 345 which equals “haMitzri” or “the Egyptians”. Moshe lived 40 years in Pharaoh’s house. It also equals “Shiloh” which is “rest” or “place of rest” (as in the place so named where B’neiYisra’el rested and the Mishkan stood for 369 years). The Messiah is referenced as the “One who brings rest or tranquillity”. If you “add” it all up; this all seems to be telling us that indeed Moshe was “drawn” or “brought out” from B’neiYisra’el, the “people of the Most High”, the “esteemed of YHVH”; that he would “bear their spiritual well being” on his “shoulders” and lead them out of the bondage of “the Mitzri”, through “the 42 encampments” to their “place of rest and tranquillity”. What’s in a name? A calling, a destiny, a deliverer.

27. DROWNING STOPPED Legends of the Jews By exposing their son to danger, Amram and Jochebed had effected the withdrawal of Pharaoh's command enjoining the extermination of the Hebrew men children. The day Moses was set adrift in the little ark, the astrologers had come to Pharaoh and told him the glad tidings, that the danger threatening the Egyptians on account of one boy, whose doom lay in the water, had now been averted. Thereupon Pharaoh cried a halt to the drowning of the boys of his empire. The astrologers had seen something, but they knew not what, and they announced a message, the import of which they did not comprehend. Water was, indeed, the doom of Moses, but that did not mean that he would perish in the waters of the Nile. It had reference to the waters of Meribah, the waters of strife, and how they would cause his death in the desert, before he had completed his task of leading the people into the promised land.

28. NAMES OF MOSESLegends of the Jews For two years the child rescued by Pharaoh's daughter stayed with his parents and kindred. They gave him various names. His father called him Heber, because it was for this child's sake that he had been "reunited" with his wife. His mother's name for him was Jekuthiel, "because," she said, "I set my hope upon God, and He gave him back to me." To his sister Miriam he was Jered, because she had "descended" to the stream to ascertain his fate. His brother Aaron called him AbiZanoah, because his father, who had "cast off" his mother, had taken her back for the sake of the child to be born. His grandfather Kohath knew him as AbiGedor, because the Heavenly Father had "built up" the breach in Israel, when He rescued him, and thus restrained the Egyptians from throwing the Hebrew men children into the water. His nurse called him AbiSoco, because he had been kept concealed in a "tent" for three months, escaping the pursuit of the Egyptians. And Israel called him ShemaiahbenNethanel, because in his day God would "hear" the sighs of the people, and deliver them from their oppressors, and through him would He "give" them His own law.

29. HE GREW And the child grew, and she brought him to Pharaoh’s daughter, and he became her son. And she called his name Mosheh, saying, “Because I have drawn him out of the water.” And in those days it came to be, when Mosheh was grown, that he went out to his brothers and looked at their burdens. And he saw a Mitsrite beating a Heḇrew, one of his brothers. (Exodus 2:10-11 The Scriptures 1998+) In these two verses, the Torah uses the same Hebrew phrase “and he grew” twice. In 2:10, it describes the age when Moshe was weaned. In 2:11 it points to Moshe being elevated to a position of authority in Pharaoh’s house. The repeat of this verb in these two verses is meant to draw your attention to two different types of “growth.” Twice in verse 2:11, Moshe refers to the Israelites as his “brethren”. This identification becomes part of his “growth” process. Moshe grew up in Pharaoh’s house as the son of Pharaoh’s daughter. In that house, the Egyptians were his “brethren.” Now, instead, his actions will be dictated by a deep identification with his Israelite “brethren.”

30. SEES There is a another set of double verbs. Moshe “sees” (ra’ah) their suffering and he “sees” (ra’ah) an Egyptian beating a Hebrew. The second “see” means to merely perceive with one’s eyes. The first “see,” however, means that he “saw into their suffering.” Rashi explains that the Torah is expressing that Moshe is not only identifying with, but perceiving with his heart as well. He becomes one with the suffering slave. “In those days” (bayamimhahame), and “he went out” (vayatza) are other interesting phrases found in verse 11. In what days? Obviously, these are “the days” in which Moshe “went out” to his real “brethren,” to those with whom he discovers his brotherhood. These are “the days” in which his heart begins to beat in sync with his “brethren.” This national identification is what causes Moshe to react to the incident at hand.

31. KINSMEN One day, when Moshe was a grown man, he went out to visit his kinsmen; and he watched them struggling at forced labor. He saw an Egyptian strike a Hebrew, one of his kinsmen. (Exodus 2:11 CJB) Legends of the Jews: Dathan had a wife, Shelomith, the daughter of Dibri, of the tribe of Dan, who was of extraordinary beauty, but inclined to be very loquacious. The beautiful Israelitish woman enkindled a mad passion in the breast of Dathan’s Egyptian Taskmaster. One day he ordered Datham to hurry to his detachment of men to their work. The husband scarcely out of sight, he executed the villainy he had planned, and dishonored the woman, and the fruit of this illicit relation was the blasphemer of the Name whom Moses ordered to execution on the march through the desert. Young Moses happened to visit the place at which the much-abused and tortured Hebrew was at work. Dathan hastened toward him, and complained of all the wrong and suffering the Egyptian had inflicted upon him.

32. LOOKED THE WAY AND THAT He looked this way and that; and when he saw that no one was around, he killed the Egyptian and hid his body in the sand. (Exodus 2:12 CJB) Legends of the Jews: Moses wanted to see if someone would step forward, and, impelled by zeal for the cause of God and for God's law, would declare himself ready to avenge the outrage. He waited in vain. Then he determined to act himself. Naturally enough he hesitated to take the life of a human being. He did not know whether the evil-doer might not be brought to repentance, and then lead a life of pious endeavor. The holy spirit allayed all his doubts. He was made to see that not the slightest hope existed that good would come either from the malefactor himself or from any of his offspring. Neither physical strength nor a weapon was needed to carry out his purpose. He merely pronounced the Name of God, and the Egyptian was a corpse. To the bystanders, the Israelites,

33. DATHAM AND ABIRAM The next day, he went out and saw two Hebrew men fighting with each other. To the one in the wrong he said, "Why are you hitting your companion?" He retorted, "Who appointed you ruler and judge over us? Do you intend to kill me the way you killed the Egyptian?" Moshe became frightened. "Clearly," he thought, "the matter has become known." When Pharaoh heard of it, he tried to have Moshe put to death. But Moshe fled from Pharaoh to live in the land of Midyan. .. (Exodus 2:13-15 CJB) Those who betrayed were Israelites, Dathan and Abiram, the sons of Pallu, of the tribe of Reuben, notorious for their effrontery and contentiousness. The day after, the two brothers began of malice aforethought to scuffle with each other, only in order to draw Moses into the quarrel and create an occasion for his betrayal. The plan succeeded admirably. ..Dathan replied: "Young man, who hath made thee to be a judge over us, thou that hast not yet attained to years of maturity? ..Or, peradventure, thou harborest the intention to slay us as thou didst slay him, by pronouncing the Name of God?”Not satisfied with these taunts, the noble pair of brothers betook themselves to Pharaoh, and spoke before him

34. IN THE DESERT But Moshe fled from Pharaoh to live in the land of Midyan. .. (Exodus 2:15 CJB) Moshe was forced to flee Mitzrayim and went to Midyan, which means “contention”. YHVH brings Moshe to Midyan, in the wilderness of Sinai, to contend with him, to speak with him there, just as He would with B’neiYisra’el and will still do with us. We read in the meanings of the names “shemot” of two of the tribes; “Dan” = “judge and ruler”, and “Naphtali” = “strife”, “contention” or “wrestling”. YHVH does indeed judge and rule through striving and contending.. (2:15) I will punish her for offering incense on the feast days of the ba`alim, when she decked herself with her earrings and jewels, pursuing her lovers and forgetting me," says Adonai. (2:16) "But now I am going to woo her — I will bring her out to the desert and I will speak to her heart. (Hosea 2:13-14 CJB) then I will bring you into the desert of the peoples and judge you face to face. Just as I judged your ancestors in the desert of the land of Egypt, so will I judge you,' says AdonaiElohim . (Ezekiel 20:35-36 CJB)

35. SIDE NOTE When Moshe fled Egypt, did he leave with a sense that there was no possibility of changing the situation of his brethren? And now that he is cut off from his Egyptian roots, he finds that he is not welcome by his Hebrew brethren either. This is a reoccurring cycle. Those early believers who kept Torah (Torah is synonymous with Moshe) were soon rejected by both the unbelieving Jews and by the church who soon strayed from the commandments of יהוה. As will most people feel rejection by their former church family as they have pursued Torah (Moshe), and it is a fact that most Jews are also not happy about the remnant of non-Jewish believers who are beginning to align their lives with Torah truths. This is an attitude that we are beginning to see change and there are many Jews who are recognizing their “brethren” and welcoming them into the house of Israel. This is the remnant which the evil one is seeking to harm: Revelation 12:17 And the dragon was enraged with the woman, and he went to make war with the rest of her offspring, who keep the commandments of Elohim and have the testimony of Yeshua the Messiah.

36. DAUGHTERS OF ZION ..One day, as he was sitting by a well, the seven daughters of the priest of Midyan came to draw water. They had filled the troughs to water their father's sheep, when the shepherds came and tried to drive them away. But Moshe got up and defended them; then he watered their sheep. (Exodus 2:15-17 CJB) Moshe sits down by a well or “be‟er”, where the water, or wisdom, from the deep places comes to the surface. And, someone had to labor and dig to bring it forth. Moshe is seeking answers. The priest of Midyan, had seven daughters who came to draw water (wisdom) for their father’s flock, to “water” the “sheep”. But, the “shepherds” transgressed, or came and drove them away. It’s interesting that seven times in Scripture, Yisra’el is referred to as the “Daughters of Tzion”. The “Daughters of Tzion” come to water the flock, the shepherds (a scriptural metaphor for the religious leaders) come and drive them off. Ezekiel 34:7-11 speaks of this; „Therefore, you shepherds, hear the word of YHVH: …“See, I am against the shepherds, and shall require My flock at their hand .. And I shall deliver My flock from their mouths, and they shall no longer be food for them.”.

37. MESSIANIC ROLE As Moshe plays the Messianic role, note that Yeshua also said that He did not come initially to judge: John 12:47 "And if anyone hears My words and does not believe, I do not judge him; for I did not come to judge the world but to save the world. Yeshua’s words says that he came to “save” the world. What Moshe do for the daughters - “he stood up and helped them.” The Hebrew word for “stood up” is qum. It is a word that means “to rise up” or to “resurrect”! The Hebrew word for “helped” is yasha more commonly translated as “saved.” In fact it is the root of Yeshua, Moshe acts because he has developed a heart for the oppressed. Like Yeshua, Moshe’s help (salvation) is first, and then he takes them to the water (symbol of Torah) to drink. “For Elohim so loved the world that He gave His only brought-forth Son, so that everyone who believes in Him should not perish but possess everlasting life. (John 3:16 The Scriptures 1998+)

38. DIRTY WATER (WORD) The seven daughters were shepherdesses and were attempting to water their father’s flock. They had filled the troughs with clean, clear water, but evil shepherds drove them away. The result was stirred up, muddied water for their flocks. יהוה made it clear how He feels about shepherds who muddy the water for His flock in Ezekiel: “Is it not enough for you to have eaten up the good pasture, and the rest of your pasture you trample with your feet. Or that you should drink of the clear waters, and the rest you muddy with your feet? “And as for My flock, they eat what you have trampled with your feet, and they drink what you have muddied with your feet.” ‘Therefore thus said the Master יהוה to them, “See, I Myself shall judge between fat and lean sheep. “Because you have pushed with flank and shoulder, and thrust at all the weak ones with your horns, and scattered them abroad, therefore I shall save My flock, and let them no longer be a prey. And I shall judge between sheep and sheep. (Ezekiel 34:18-22)

39. RE’U’EL, TSIPPORAH,GERESHOM When they came to Re`u'el their father, .. They answered, "An Egyptian rescued us from the shepherds; more than that, he drew water for us and watered the sheep." .. Moshe was glad to stay on with the man, and he gave Moshe his daughter Tzipporah in marriage. She gave birth to a son, and he named him Gershom [foreigner there], for he said, "I have been a foreigner in a foreign land." (Exodus 2:18-22 CJB) These daughters of the priest, run and tell their father Re’uw’el of their rescue by the hand of Moshe. The name we’re introduced to this “Priest of Midyan” by is “Re‟uw‟el”. This name literally means “friend of El”. We’ll learn more about Re’uw’el and his other name, Yithro. Re’uw’el offers Moshe a place in the family, work and a wife, Tsipporah; whose name means “little bird” or “sparrow”. And, they have their first son, Gereshom. His name literally means “stranger” or “one expelled”.

40. THREE TESTS The rabbis tell us that Moshe has now passed three very important tests that point him out as “the deliverer” of Yisra’el. Moshe sees an Egyptian beating a Hebrew. The Hebrew word used here for “beating” is “nakah” (nun-kaf-hey) and also means “kill” or “killing”. Moshe intervenes. He would know the penalty for killing an Egyptian. But, Moshe acts to protect his brother. The next day Moshe goes out and sees a Hebrew beating, or killing, another Hebrew. In order to promote peace and protect a brother Hebrew, Moshe intervenes again. Then, after he flees to Midyan, we read that he intervenes on behalf of Yithro’s seven daughters and the flock of sheep. Here, as a stranger, he had no way of knowing who these “shepherds” were, or the circumstances of what he was witnessing; but he comes to the rescue of the daughters of Yithro and waters the flock. Three times he demonstrates his love and concern for people, Yisra’el and also the “ger” or “foreigner”.

41. BRING TO MIND Sometime during those many years the king of Egypt died, but the people of Isra'el still groaned under the yoke of slavery, and they cried out, and their cry for rescue from slavery came up to God. God heard their groaning, and God remembered his covenant with Avraham, Yitz'chak and Ya`akov. God saw the people of Isra'el, and God acknowledged them. (Exodus 2:23-25 CJB) Now, one would think that when this Pharaoh, who was doing evil to the Children of Yisra’el, died that they would be happy. But, we’re told they groaned because of the slavery and cried out. The Midrash teaches that the new Pharaoh was even harsher to them that his predecessor. But, Elohim heard their groanings and we’re told He remembered His covenant with Avraham, Yitzaq and Ya’aqob. It’s not that Elohim forgot His covenant; the Hebrew word here is “zakar” which more perfectly means “bring to mind”. In other words, יהוה didn’t forget; He purposely brought “it” to mind. And, as יהוה looked upon the Children of Yisra’el, He knew that it was time.

42. YITRO Now Moshe was tending the sheep of Yitro his father-in-law, the priest of Midyan. Leading the flock to the far side of the desert, he came to the mountain of God, to Horev. (Exodus 3:1 CJB) Moshe is shepherding his father-in-law’s flock. But, his father-in-law’s name is now “Yithro”, or Jethro according to most English translations. Note: Moshe rescues the “daughters” and waters the “flock”. Now, he’s elevated to shepherd, tending, feeding and watering that flock continually. His father-in-law has gone scripturally from being “Re‟uw‟el” (friend of Elohim) to “Yithro”, which means “abundant” or “that which exceeds measure” and “Yithro” also means “excellence”. Now, he’s still Re‟uw‟el, still the “Friend of El”, as he’s called by that name elsewhere. But now, he’s the “Friend of El” and he is “abundant”, he “exceeds measure” and he is “excellent”. This man, although a Midyanite (of Yishma’el), is a “Priest” whom יהוה has placed in the wilderness to meet, teach and advise His servant Moshe. He is not a pagan.

43. JETHROLegends of the Jews In the city of Midian, named thus for a son of Abraham by Keturah, the man Jethro had lived for many years, doing a priest's service before the idols. He grew more and more convinced of the vanity of idol worship. His priesthood became repugnant to him, and he resolved to give up his, charge. He stood before his townsmen, and said, "Until now I performed your service before the idols, but I have grown too old for the duties of the office. Choose, therefore, whomever you would choose in my place." ..Suspecting Jethro's hidden motives, the people put him under the ban, and none might venture to do him the slightest service. Not even would the shepherds pasture his flocks, and there was nothing for him to do but impose this work upon his seven daughters. Jethro's transformation from an idolatrous priest into a God-fearing man is conveyed by his seven names. Jether , because the Torah contains an "additional" section about him; Jethro, he "overflowed" with good deeds. Hobab, "the beloved son of God"; Reuel, "the friend of God"; Heber, "the associate of God"; Putiel, "he that hath renounced idolatry"; and Keni, he that was "zealous" for God, and "acquired" the Torah.

44. MOSES / JACOB (SIMILARITIES) Comparisons between Moshe and Jacob. Both men: • Flee from someone who wants to kill them • Sit at a well and meet shepherds there • Meet their future wife at the well • Help out the women at the well o Jacob rolls the heavy rock off the mouth of the well o Moshe helps the women against the shepherds • Water the flock • Are invited to dwell in a father’s house where only afterwards marriage is discussed • Shepherd the flocks of their respective fathers-in-law • Ask permission of his father-in-law to return to his land and at the same time יהוה is revealed to them

45. MOSES / JACOB (DIFERRENCES) When Jacob met Rachel, she was mentioned by name in the story, and he immediately knew he wanted to marry her. Consequently, he was forced to live with Laban, and their relationship was not good. The name of Moshe’s future wife was not mentioned at the well, and the story seems to emphasize the relationship Moshe had with her father. Moshe comes to the home of the seven daughters because Reu’el invites him. The text does not indicate that it is for the purpose of marrying one of his daughters. A relationship is instead established between the men: And he said to his daughters, “And where is he? Why did you leave the man? Call him and let him eat bread.” And Mosheh agreed to dwell with the man, and he gave Tsipporah his daughter to Mosheh. (Exodus 2:20-21 The Scriptures 1998+)

46. GERSHOM And she bore him a son, and he called his name Gĕreshom, for he said, “I have become a sojourner in a foreign land.”(Exodus 2:22) The naming of Moshe’s first son gives us a brief glimpse into his thoughts at this point. He names him Gershom which means “foreigner.” Immediately after this naming, the Torah takes us back to the story of the Israelites. Is there a connection then between Moshe’s naming of Gershom and Elohim’s decision to “remember” His covenant with His people? Shemot 2:23-25 Now it happened .. king of Egypt died. Then the children of Israel groaned because of the bondage, and they cried out; and their cry came up to Elohim because of the bondage. So Elohim heard their groaning, and Elohim remembered (zakar ) His covenant with Abraham... And Elohim looked upon the children of Israel, and Elohim knew them. The definition of “remember” (zakar). The fact that Elohim “remembered” does not mean that He ever truly “forgot.” Brad Scott’s definition of “zakar” which is “to act on behalf of.” So in Shemot 2:24, Elohim is going to once again “act on behalf” of the covenant and the children of Israel because He “knows” them.

47. STRANGERS Bereshith 15:13 Then He said to Abram: "Know certainly that your descendants will be strangers (gerim) in a land that is not theirs, where they will be enslaved (avdume), and they will afflict (eenu) them four hundred years. To fulfill the terms of the covenant, the sons of Israel will have to endure three conditions. Two of these conditions have already been mentioned numerously in our Shemot text: • Enslaved - Shemot 1:13, 14; 2:23 • Afflicted - Shemot 1:11, 12 • Strangers/sojourners The Israelites had assimilated into the culture in many ways. It is not mentioned that they yet thought of themselves as “strangers.” They had to go through trials and tribulations to come to that understanding. David writes in the Psalms how he feels about this earth: Psalm 119:19 I am a stranger in the earth; Do not hide Your commandments from me.

48. YESHUA When speaking to those receiving an inheritance, Yeshua described Himself as a “stranger” who was served by the righteous: “Then the Sovereign shall say to those on His right hand, ‘Come, you blessed of My Father, inherit the reign prepared for you from the foundation of the world – for I was hungry and you gave Me food, I was thirsty and you gave Me drink, I was a stranger and you took Me in, was naked and you clothed Me, I was sick and you visited Me, I was in prison and you came to Me.’ “Then the righteous shall answer Him, saying, ‘Master, when did we see You hungry and we fed You, or thirsty and gave You to drink? ‘And when did we see You a stranger and took You in, or naked and clothed You? ‘And when did we see You sick, or in prison, and we came to You?’ “And the Sovereign shall answer and say to them, ‘Truly, I say to you, in so far as you did it to one of the least of these My brothers, you did it to Me.’ (Matthew 25:34-40 The Scriptures 1998+)

49. PATRIARCHS & US The book of Hebrews notes that all of the patriarchs thought of themselves as “strangers” and looked forward to the heavenly city: In belief all these died, not having received the promises but seeing them from a distance, welcomed and embraced them, and confessed that they were aliens and strangers on the earth. For those who speak this way make it clear that they seek a fatherland. And yet, if they had indeed kept remembering that place from which they had come out, they would have had the chance to return. But now they long for a better place, that is, a heavenly. Therefore Elohim is not ashamed to be called their Elohim, for He has prepared a city for them. (Hebrews 11:13-16 The Scriptures 1998+) We are strangers and aliens to the land but not from the household of God So then you are no longer strangers and foreigners, but fellow citizens with the set-apart ones and members of the household of Elohim. (Ephesians 2:19 The Scriptures 1998+)

50. ADONAI APPEARS The angel of Adonai appeared to him in a fire blazing from the middle of a bush. He looked and saw that although the bush was flaming with fire, yet the bush was not being burned up. (Exodus 3:2 CJB) Here, Moshe speaks with Elohim. The verse says, the Messenger (malach) of Elohim. However this “Malach” says that He is Elohim יהוה speaks to Moshe from a “s‟neh” or “thorn bush” that burns but is not consumed. Yah refers to Himself as a “consuming fire” four times in Scripture. Twice we see incidents where His fire consumes, but does not burn up. First, in our parsha and then when Moshe shepherds Elohim’s flock back to this mountain in ShemotExodus 24:15-18; And Moshe went up into the mountain, and a cloud covered the mountain. And the esteem of יהוה dwelt on Mount Sinai, and the cloud covered it for six days. And on the seventh day He called to Moshe out of the midst of the cloud. And the appearance of the esteem of YHVH was like a consuming fire on the top of the mountain, before the eyes of the children of Yisra‟el.. The appearance of the “Shekinah” or “Esteem of יהוה” is also the “consuming fire” that indeed burns up, as in the case of Nadab and Abihu and/or when He judges our works.